Cleonard proposed to most Courts of Christendom and to that end himself studied Arabick that Princes would join their strength and Scholars their Brains and all surprize them in their own land and language at once besiege the Turk and his Alcoran put him to the Sword and his Religion to the touchstone command him to Christianity with an high hand and then to shew him the reasonableness of our commands Thus also may we complain but not wonder that the Reformation gets ground so slow in Christendom because the Forces and potent Abettors of the Papacy secure them from being led captive to Christ as long as the Pope is riveted so fast in his Chair and as long as the Rulers take part with him there shall be no doubt of the truth of their Religion unless it please God to back our arguments with steel and to raise up Kings and Emperours to be our Champions we may question but never confute his supremacy Let us come with all the power and Rhetorick of Paul and Barnabas all the demonstrations of reason and spirit yet as long as they have such Topicks against us as the authority of the Rulers and Pharisees we may dispute out our hearts and preach out our Lungs and gain no Proselytes all that we shall get is but a scoffe and a Curse a Sarcasm and an Anathema in the words next after my Text This people which know not the law are cursed there is no heed to be taken to such poor contemptible Fellows To bring all home to the business of the Text Let Christ come with all the enforcement and violence and conviction of his Spirit sublimity of his Speech and Miracles all the power of Rhetorick and Rhetorick of his power so that all that see or hear bear witness that never man spake as this man yet all this shall be accounted but a delusion but an inchantment of some seduced Wretches unless the great men or deep Scholars will be pleased to Countenance them And 't is much to be feared they are otherwise possessed and rather than this shall not be followed Christ shall be left alone rather than they shall speak in vain the Word it self shall be put to silence and if they which were appointed to take and bring him to judgment shall be caught by him they came to apprehend and turn their accusations into reverence the Pharisees will not be without their reply they are Doctors in the Law and therefore for a need can be their own Advocates Then answered the Pharisees are ye also deceived have any of the Rulers or Pharisees believed on him Concerning the infidelity of the rulers in my Text as being not so directly appliable to my audience I shall forbear to speak My Discourse shall retire it self to the Pharisee as being a Professor of learning brought up at the Vniversity in Jerusalem and God grant his vices and infidelity be not also Academical The words we shall divide not into several parts but considerations and read them either as spoken by the Pharisee or recorded by the Evangelist In the first we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational force of them as they are part of an argument that they which believed in Christ were deceived sub hâc formâ he that would judge of the truth of his life is to look which way the greatest Scholars are affected and then though in that case it concluded fallaciously yet the argument was probable and the point worth our discussion that the judgment of learning and learned men is much to be heeded in matters of Religion In the second we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rational sense of the words being resolved as affirmative interrogations are wont into a negative Proposition Have any c. The Pharisees did not believe on him i. e. the greatest Scholars are not always the best Christians And first of the first the authority of learning and learned men in matters of Religion noted from the logical force of the words Have any c. Amongst other acts of Gods Providence and wise Oeconomy of all things there is not one more observable than the succession of his Church and dispensation of his most precious gifts attending it you shall not in any age find the flourishing of learning sever'd from the profession of Religion and the proposition shall be granted without exception Gods people were always the learnedst part of the World Before the Flood we are not so confident as to define and set down the studies and proficiency in all kinds of knowledge amongst those long-liv'd ancients how far soever they went belongs little to us The Deluge made a great chasm betwixt us and 't would be hard for the liveliest Eyes to pierce at such distance through so much Water let those who fancy the two Pillars in which all learning was engraven the one of brick the other of marble to prevent the malice either of Fire or Water please themselves with the Fable and seem to have deduc'd all arts from Adam Thus far 't is agreed on that in those times every Father being both a Priest and a King in his own Family bestowed on his Son all knowledge both secular and sacred which himself had attained to Adam by tradition instructing Seth and Seth Enoch in all knowledge as well as righteousness For 't is Josephus his observation that whilest Cain and his Progeny employed themselves about wicked and illiberal inventions groveling upon the Earth Seth and his bore up their thoughts as well as Eyes towards Heaven and observed the course and discipline of the Stars wherein it was easy to be exquisite every mans age shewing him the several conjunctions and oppositions and other appearances of the luminaries and so needing no Successors to perfect his observations Hence Philo calls Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and says his knowledge in Astronomy led him to the notice of a Deity and that his sublime speculation gave him the name of Abram a high exalted Father before his Faith had given the better Compellation of Abraham Father of many Nations hence from him 1. Chaldaea 2. Aegypt 3. Greece came all to the skill they brag of so that Proclus made a good conjecture that the Wisdom of the Chaldaeans was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of some of the gods it coming from Abraham who was both a Friend and in a manner an acquaintance of the true God and far ancienter and wiser than any of their false In summ all learning as well as religion was pure and classical only among the Hebrews as may appear by Moses in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only true natural Philosophy that ever came into the World so that even Longinus which took the story of the Creation to be a Fable yet commends Moses his expression of it Let there be light and there was light for a Speech admirably suited to a God
in Oxford Anno Dom. MDCLXXXIV TO THE READER TO this Fourth and Last Volume properly belong 1. The Paraphrase and Annotations upon the Psalms 2. Vpon the Proverbs 3. The Sermons Of these the First and the Last as many as the Author published are as he left them with very small Addition or Alteration from his Hand The other Sermons Printed after his Death are carefully Corrected The Second on the Proverbs wherein Death permitted the Author to proceed no further than the Tenth Chapter is now Printed as it was then Transcribed for the Press and the greater part Corrected by his own Hand The rest belong to the Second Part of the Second Volume viz. The Dissertations concerning Episcopacy now inlarged with many Additions by the Authors own Hand To which is annexed the Tract De Confirmatione perfected by the Author though not Published till after his Death Which was thought fit to be intimated together with the several Times when the rest were first Published in the following Catalogue The Contents of this Volume A Paraphrase and Annotations upon the Books of the Psalms Lond. 1659. Fol. A Paraphrase and Annotations upon the Ten first Chapters of the Proverbs The Christians Obligations to Peace and Charity With IX Sermons more Lond. 1649. Quarto Some Profitable Directions both for Priests and People in Two Sermons Lond. 1657. Octavo XIX Sermons more Lond. 1664. Fol. Appendix to Vol. II. Dissertationes Quibus Episcopatus Jura adstruuntur Lond. 1651. Quarto De Confirmatione Commentarius Oxon. 1661. Octavo THE BOOK OF PSALMS BOOK of Psalms The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Piel signifies to praise or celebrate or depraedicate doth import no more than hymnes or lauds accordingly the singing them is Mat. xxvi 30 exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung an hymn But being as they generally were set to be Sung to Musical Instruments see Psal cl i. e. Sung and Plai'd together which is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalterie was we know a Musical Instrument and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the antient Glossaries rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gently to touch and move as the Musician touches the Lute or Harp therefore the lxxii have not unfitly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence the Latine and we Psalmi Psalms and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to modulate either with voice or instrument to Sing or Play and this Title is made use of by St. Luke in the New Testament Luke 20.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of Psalms The lxxii now read not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book but either simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalms or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalterie which yet properly signifies the Instrument to which the Psalms were Sung sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latine nablium sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decachord or instrument of ten strings but the Syriack as well as the Hebrew reteining that title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Book of Psalms and St. Luke citing in that style there is little reason to doubt but this was the antient Greek inscription of it But this without question prefixt here by Esdras or whosoever else it was that made this Collection of divine Hymns For it is sure that all these Psalms are not the fruit or product of one inspired brain David indeed was the Composer of many if not most of them who is therefore called the sweet Psalmist of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet in Psalms or the Composer of such sweet melodies by whom the Spirit of the Lord spake and his word was in his tongue 11 Sam. xxiii 1 2. that Man very highly valued and advanced by God a King and the source of the Jewish Monarchy as it was to spring from the Tribe of Judah and withall a Prophet by God inspired and accordingly as these Psalms contain many signal predictions of the Messias who was to spring from Davids loyns and so of Gods dealings under the Gospel both with his faithful servants and obstinate enemies so in the Syriack inscription of them to the Hebrew Title the Book of Psalms is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of David the King and Prophet Unto other his Titles St. Austin from the authority of 11 Sam. xxiii 2 adds Vir in Canticis eruditus qui harmoniam Musicam non vulgari voluptate sed fidei voluntate dilexerat that he was eminently skilled in Canticles as one that loved Musical Harmony with the will of Faith thereby to glorifie his Creator and Redeemer and not from any sensual pleasure such as Men vulgarly take in Musick So St. Hierome also David Simonides noster Pindarus Alcaeus Flaccus quoque Catullus Serenus Christum lyra personat decachordo Psalterio ab inferis suscitat resurgentem Simonides Pindar and Alcaeus among the Greeks and Horace and Catullus and Serenus among the Latines were famous for their Odes or Poetick Songs but David to us supplies abundantly the place of all them sounds Christ upon the Harp and with the ten-stringed Psaltery praiseth or celebrates his rising from Hades But the most illustrious title of this Psalmist is that he was the Father of that line from whence our Saviour Christ sprang and so was fitted above any other by being the first King of that Line to be in a signal manner a type of him But beside David some others there were who composed some of these Psalms of Moses there can be no question the title as well as matter of the ninetieth Psalm assuring us it was written by him For Asaph also there is some probability when of Hezekiah we read that he commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the Seer 2 Chron. 29.30 where Asaph is set down to be as a Prophet so a Psalmist also and joyned with David as such and agreeably the fiftieth Psalm inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Asaph is by the Chaldee affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Asaph and so some others also And although ◠being a note of the dative case may possibly signifie no more than that the Psalm was committed to him as to a singer or player on instruments as Psalms are frequently inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Prefect of his Musick and then the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also refer to that according to that of 1 Chron. xvi 7 where David delivered the cv Psalm into the hand of Asaph and his Brethren and so 't is evident the thirty ninth Psalm which is exprest to be Davids is yet inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Jeduthun who as well
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the